Commentary on the Minor Prophets, Commentary 5 · Chapter 3
CHAP. III.
Verſe 1. AND the word of the Lord came unto Ionah the ſecond time.] Ionah is a ſinner, but not a caſt-away. God layes him not by as a broken veſſel, treads him not to the dung-hill, as unſavoury ſalt: but receives him upon his return by repentance, and reſtores him to his former employment, gives him yet a name, and a nail in his houſe; yea ſends him a ſecond time on his meſſage to Nineveh; and counting him faithfull puts him again into the miniſtery, who was before a runagate, a rebel, &c. But he obtained mercy, &c. 1 Tim. 1.13. as did likewiſe the Apoſtles, after that they had baſely deſerted our Saviour at his paſſion; and Peter after he had denied him. See Ioh. 20.22, 23. and 21.15, 16, 17.Quem poenite; peccaſſe, poenè eſt innocens. Sen Agam. The poenitent are as good as innocent. Return ye back-ſliding children (ſaith the Father of mercies) and I will heal your back-ſlidings, Ier. 3.22. The Shulamite returning, is as lovely in Chriſts eye as before: and all is as well as ever betwixt them, Cant. 6.4. There is a naturall Novatianiſme in the timerous conſcience of convinced ſinners, to doubt and queſtion pardon for ſinnes of Apoſtaſie and falling after repentance: But had they known the gift of God, and who it is that ſaith to them. Be of good cheer, thy ſinnes are forgiven thee, they would have conceived ſtrong conſolation.
Verſe 2. Ariſe go unto Nineveh,] Begin again, and take better heed: as the Nazarite was to do, that had defiled the head of his conſecration, Numb. 6.9, 12.
unto Niniveh that great city] See the Note on Chap. 1.2. There was no city ſince, by the eſtimation of Diodorus, had the like compaſſe of ground or ſtarelineſſe of wals; the height thereof being an hundred foot, the breadth able to receive three carts a-row, adorned with fifteen hundred turrets. Some think (as Annius & Beroſus) that thoſe three cities ſpoken of, Gen. 10. Rehoboth, Calah and Reſen were all included in Niniveh, and they conceive it thus: that when Nimrod had built Babylon, Ninus, diſdaining his government, went into the fields of Aſhur, and there erected a city after his own name. Raphael Volaterranus ſaith, it was eight years in building, ten thouſand men working at it. Quintilian ſaith, that great Millain, ancient Ravenna, brave Bouonia, noble Naples, and other great cities of Italy are but towers to Rome: but what was Rome to Niniveh? and yet Lipſius hath written a treatiſe of Romes greatneſſe, and when the Emperour Conſtantine came to Rome, and beheld the companies that entertained him, he repeated a ſaying of Cineas the Epirote, that he had ſeen ſo many kings as citizens: but viewing the building of the city, he thought naturam vires omnes in urbem unam effudiſſe, that nature had ſhewed the utmoſt of what ſhe could do, in that one great city. See more on verſ. 3.
and preach unto it the preaching] Heb. Proclaim unto it (or, againſt it) the proclamation that I ſay to thee, that I have formerly put into thy mouth, and do now ſo again, ſc: that their wickedneſſe is come up before me, and I am even upon the way toward them to puniſh it grievouſly. Flagitium & flagellum ſunt ſicut acus & filum, Who ever waxed fierce againſt God and proſpered? Job 9.4. This wicked men muſt be boldly told, Eſa. 3.11. however they take it; neither may Gods miniſters ſteal away the word, Jer. 22.30. or keep back from the people any part of Gods counſel, Act. 20.27. handling the word of God deceitfully, but by manifeſtation of the truth commend themſelves to every mans conſcience in the ſight of God, 2 Cor. 4.2. as becometh his Embaſſadours.
Verſ. 3. So Jonah aroſe, and went unto Niniveh] He went not home firſt, to bid them farewel, as Luk. 9.61. neither went he another way, as once: it was enough of that once, and he had learned obedience by the things that he had ſuffered. To Niniveh he goes, though a mere and a mean ſtranger, unknown, unregarded, and with an harſh meſſage; ſuch as he might fear would coſt him his life from that fierce and furious people. But Jonah feareth nothing now but diſobedience: and ſeems to ſay,Luth. Epiſt. as afterwards Luther did, Inveniar ſanè ſuperbus, excors & modò impij, filentij non arguar, Let me be called and counted proud, mad, any thing, every thing that naught is, ſo that I be not found guilty of ſinful ſilence, and of betraying the truſt committed unto me, by a daſtardly deſerting the cauſe of God. Jonah was now of another ſpirit, J…levit poſt me. foreign. Rom. 8.and fulfilled after God, as Caleb, Num. 14.24. for why? he had now received not a ſpirit of fear, and of bondage, but of power, and of love, and of a ſound mind, 2 Tim. 1.7. his ſpirit of grace had ſanctified to him his afflictions, which elſe would have been but as hammers to cold iron; as they were to Pharoah, Ahaz, the rayling thief, &c. Aben-Ezra ſaith that aſſoon as ever the whale had vomited up Jonah, he got up and took the direct way to Niniveh: that if God ſhould command him thither again he might be ready, and ſhew his forwardneſſe. It is a very good ſigne, when men are the better for what they ſuffer: when thereby the iniquity of Jacob is purged, and this is all the fruit the taking away of their ſinne, Eſay 27.9.
according to the word of the Lord] His call and command which Jonah had formerly caſt behind him, Sed Piſcator ictus ſapit, There ſhall be only fear to make you underſtand the hearing, Eſay 28.19. Eſay ſtood off till frighted; but then he offers his ſervice: Here I am, ſend me, Chap. 6.8.
now Niniveh was an exceeding great city] Heb. a great city of God, or to God; which ſome interpreted dear to God, Deo ch…r… & curae.and ſuch as he would not deſtroy. Others a city not idolatrous, though otherwiſe vitious: Others, a city which God himſelf accounted great, Animo magno …ihil magnum.and looked upon as ſuch. But if to a great mind nothing is great, as Seneca ſaith, what can be great to him who is great, Pſ. 77.13. greater, Job. 33.12. greateſt, Pſ. 95.3. greatneſſe it ſelf, Pſ. 145.3. and to whom all nations are but as the drop of a bucket, or duſt of the ballance? behold, he taketh up the Iſles as a very little thing, Eſay 40.15. Oecolampadius applieth it to the Church of the Gentiles, that city of the living God. They do beſt that take it, as we read it, for an exceeding great city: like as elſewhere tal mountains and cedars, are called mountains of God, foreign. Homer.Pſal. 36.7. and cedars of God, Pſal. 80. &c. and excellent wreſtlings, are wreſtlings of God, Gen. 30.8. See Gen. 23.6. So the Greeks and Latines call great things divine: God being the meaſure of all true greatneſſe: Niniveh as it was a very great city (of fifty miles compaſſe as Herodotus and Diodorus) ſo Jonah is often told ſo; that he might come to it well prepared and reſolved: ſith he was to have a great task, and an hard tug of it. See Verſ. 2. and Chap. 1.2.
Of their dayes journey] Not ſuch a journey as a traveller could diſpatch in no leſſe time; but ſuh as a Preacher pedetentim obaembulando by leaſurely walking,Theodocet. might in three dayes go thorow: See Verſ. 4. This is added to ſet forth further the greatneſſe of the city.
Verſ. 4. And Ionas began to enter into the city] Having ſeen God, he now fears no colours, dreads no danger; as neither did Moſes, Michaiah, Eſay, Chap. 6. Paul, Act. 21. Luther going to Wormes, &c. Knowing therefore the terrour of the Lord, we perſwade men, 2 Cor. 5.18. we forewarne them to flee from the wrath to come, Mat. 3.7. we pull them out of the fire of hell, as firebrands, Iude 2.3.
a dayes journey] One of the three dayes, Verſ. 3. Not all the three in one day, for haſte, as Hierome would have it.
and he cried and ſaid,] Not fearfully muttering his meſſage, but delivering it with a courage, Boanerges like, able almoſt to make his hearers hearts fall down,Mr. Full…. and hairs ſtand upright, as One ſaith of Maſter Perkins.
Yet fourty dayes and Niniveh ſhall be overthrown] The word properly noteth a ſudden, inevitable, and perpetual deſtruction, ſuch as was that of Sodom and her Siſters, Gen 19.25. Ier. 20.16. Eſ. 13.19. Am. 4.11. Now we muſt not think that Ionah ſaid no more then is here ſet down: that he expreſſed no condition, ſuch as was that, Rev. 2.5. Except ye repent, or that like a mad man he ran up and down the city (as one did once about Jeruſalem, and another lately about London) repeating and thundering out theſe words onelyonly, inconditis & ineptis clamoribus, Am. 3.7.with harſh and hoarſe outcries. God therefore threatneth that he may not puniſh, and all his threats are conditional, Ier. 18.8. if they repent, he will alſo. This, if Ionah expreſſed not, yet the Ninivites underſtood; for elſe they would never have repented but deſpaired (as Iudas with his poenitentia Iſcariotica) and defied Ionah as an evil meſſenger ſent againſt them. They might well enough think that if God had not meant them mercy, he would never have forewarned them, never have given them fourty dayes reſpite: the Septuagint cannot be refuſed for rendring it three dayes (though ſome have attempted it) It is probable that Ionah omitted nothing that pertained to the preaching of repentance, though here we have it ſet down in ſome onelyonly. The Hebrews tell us, that the Mariners alſo went to Niniveh; and telling what had befallen Ionah at ſea, confirmed his doctrine, and ſentence againſt the Ninivites, who thereupon repented. But theſe, as they affirm without reaſon, ſo they may be diſmiſſed without refutation.
Verſ. 5. So the people of Niniveh beleeved God] See the mighty power of Gods holy word. The weapons of our warfare are not carnal, but mighty, through God, to the pulling down of ſtrong holds, 2 Cor. 10.4. to the laying flat thoſe wals of Iericho, making the devil fall as lightning from the heaven of mens hearts, Luk. 10.18. Theſe Ninivites though rich, great, peaceable, proſperous, profane above meaſure, (as great cities uſe to be) &c. yet, at the preaching of Ionah they believed God, and repented of their evil wayes: whether truly and ſeriouſly I have not to ſay. There is an hiſtorical faith, an aſſent to the truth of what God ſpeaketh, and trembling thereat, Jam. 2.19. there is alſo a natural and moral repentance wrought by natural conſcience: ſuch as was that of Pharaohs, Saul, Ahab, Alexander the Great; when, having killed Clitus, he was troubled in conſcience, and ſent to all kind of Philoſophers (as it were to ſo many Miniſters) to know what he might do, to appeaſe his conſcience, and ſatisfie for his ſinne. There are very good Authours that hold this converſion of the Ninivites to have been ſound and ſerious (and for this they alledge that of our Saviour, Mat. 12.41.) flowing from a lively faith in God, which is the root of all the reſt of the graces, the very womb wherein they are received; the fountain alſo and foundation of all good works, as the Apoſtle Peter hinteth when he ſaith, 2 Pet. 1.5. adde to your faith vertue, which is nothing elſe but faith exerciſed.
and proclaimed a faſt, and put on ſackcloth] Theſe were the fruits of their faith, and, though but bodily exerciſe… and external performances, yet they might ſerve both to evidence,Jejunium & ſaccus armae poenit entiae. Hieron. and to increaſe their inward humiliation. True it is, that hypocrites and heathens may do all this and more, as Ahab, thoſe Pſa. 78.34, 36. and Iſa. 58.3. The Romanes in a ſtrait ad Deos populum & vota convertunt, commanded the whole people with their wives and little ones to pray and pacify the gods, to fill all the temples,Liv. l. 3. and the women to ſweep and rub the pavements thereof with the haires of their heads &c.
from the greateſt &c.] See the Note on Ioel. 2.16.
Verſe 6. For word came unto the k…ng of Nineveh] I can hardly beleeve that this was Sardanapalus (as ſome will carry it) but ſome other better Prince, that (Veſpaſian-like) was patientiſſimus veri, Quintilian.one that had thoſe about him that would tell him the truth of things, and he was content to heare it, and ſubmit to it. Like enough it is, that this was but harſh newes to him at firſt hearing: but when he had well conſidered it, and taken adviſe upon it, he ſet upon a reformation. Our Chroniclers tell us of a poore Hermite that came to Richard the firſt Anno 1195. and, preaching to him the words of eternall life, bad him be mindfull of the ſubverſion of Sodom, and to abſtaine from things unlawfull. Otherwiſe, ſaid He, the deſerved vengance of God will come upon thee. The Hermite being gone, the king at firſt ſeemed to ſl…ght his words. But afterwards falling ſick, he more ſeriouſly bethought himſelf: and waxing ſound in ſoule as well as body, he grew more devout and charitable to the poore,Hovedon 428. Speed 542. riſing early and not departing from the church till divine ſervice were finiſhed &c. If the king of Nineveh had ever heard of Jonah his being in the wh…les belly, it might well be ſome inducement to him to beleeve his preaching, it might do him no leſſe good then Iohn Friths book called A preparation to the croſſe, brought in a fiſh's-belly to the Univerſity of Cambridge a little before the Commencement, did to ſome good people here, that had hearts to make uſe of it. One grave Divine gave this Note upon it in a ſermon before the Parliament,Mr. Jeremy Dike above twenty yeares ſince, That ſuch a book, ſhould be brought in ſuch a manner, and to ſuch a place, and at ſuch a time, when by reaſon of peoples confluence out of all parts notice might be given to all places of the land, in mine apprehenſion it can be conſtrued for no leſſe then a divine warning, and to have this voice with it, England prepare for the croſſe.
he aroſe from his throne] Laid aſide his ſtate, as the great Turk alſo doth, at this day, when he entreth into his temple to pray. Jer. 13.18 Say unto the King and to the Queen Humble your ſelues, ſit down: for your principalities ſhall come down, even to the crown of your glory. This great king could not but know himſelf to be a great ſinner: and that his ſins had done much hurt. 1. by Imputation: for plectuntur Achivi, Horat.the people oft pay for their Rulers follyes, as in Davids dayes, 2 Sam. 24. 2. by Imitation: for Magnates are Magnetes, they draw many by their example: and as bad humours flow from the head to the body; ſo do bad Rulers corrupt the reſt. This conſcious, and (as ſome think) conſcicucious King therefore riſeth up from his throne,Jud. 3.20. Zarnou. (as Eglon that unweildy king of Moab had once done to heare Gods meſſage by Ehud) & qui paulò antè ſedebat ſuperbus in folio, nunc jacet humilis in ſolo, he lieth low, and putteth his mouth in the duſt Lam. 3.29. laying aſide all cogitation and pride of his kingly majeſty: together with all ſoft and ſumptuous rayment (that neſt of pride, as One calleth it.)
he laid his robe from him] Paludamentum ſuum, ſaith Tremelius; but that's a cloak which the Romane Emperours uſed to put on when they went forth to battle, and therefore not ſo proper here (as Piſcator thinkes) ſith there was no viſible enemy, which makes the Ninevites repentance the more remarkable. Mercer rendreth it Chlamydem ſuam, his imperial cloake; the Chaldee his precious garments. The word ſignifieth his ſumptuous and gorgeous attire, his cloake of State, no leſſe coſtly (perhaps) then that of Alciſhenes the Sybarite, ſold to the Carthagians by Dionyſius for 120.Athen…us. talents: or that of Demetrius of Macedon, which none of his ſucceſſors would weare propter invidioſam impendij magnificentiam for the exceeding great coſtlineſſe thereof. This robe or purple and other ornaments the King of Nineveh laid aſide, as was fit, in this day of reſtraint, as a faſt-day is fitly called. So the children of Iſrael ſtript themſelves of their ornaments by the mount Horeb, where they had made a golden calf Exod. 33.6. For the Lord had ſaid to Moſes, Say unto the children of Iſrael, ye are a ſtifnecked people: I wil come up into the middeſt of thee, and conſume thee: therefore now put off thy ornaments from thee, that I may know what to do unto thee. ver. 5. that I may determine how to diſpoſe of thee: and this is ſpoken after the manner of men, who judge by the outward actions as Gen. 18.21. and 22, 12. for otherwiſe, God knoweth all his works from the beginning of the world Act. 15.18. But he ſpeaketh this here as if he would hereby judge of their repentance, whether it were true or falſe. The Prophet Eſay objects it to thoſe of his time for a foule fault, Behold in the day of your faſt, ye find your pleaſure chap. 58.3.
and covered him with ſack-cloth] And ſo, as Chryſoſtome hath it, quod non poterat diadema, id ſaccus obtinuit: ſicut ferrum poteſt quod aurum non poteſt. Sackcloth could prevaile more then ſilk: as iron can do what gold cannot.
and ſat in aſhes] In cinere Illo, ſo Vatablus rendreth it: in that aſhes wherein he uſed to ſit, when he moſt mourned. Our ſorrow for ſin ſhould be the deepeſt of all ſorrowes Zech. 12.11, 12, 13. See the Note there.
Verſe 7. And he cauſed it to be proclaimed] by ſound of trumpet as Ioel 2.12. or otherwiſe as 2 Chron. 20.3, 4, 18, 19, 20. and 22, 6, 7. at which times he that obeyeth not, is culpable before God and man Lev. 23.29.
by the decree of the King and his Nobles] who all unanimouſly conſenting to ſo good a work, iis quibus praeerant, praeibant became a preſident to their inferiours; who looked upon them (no doubt) as their looking-glaſſes, by which moſt men dreſſed themſelves. When Criſpus the chief Ruler of the Synagogue beleeved,Tertull. many Corinthians beleeved alſo Act. 18.8. The Primitive Chriſtians were wont to pray that their emperours might have good counſellours. Of a certaine Prince in Germany it was ſaid, that Eſſet alius, ſi eſſet apud alios, Bucholc.He would havs been a farr better man, had he had better ſervants and officers about him.
let neither man nor beaſt, herd nor flock taſt any thing] The whole action of Faſting hath it's name both in Hebrew and Greek, foreign.from abſtinence and forbearance of meates and drinks: à toto if it may be, at leaſt à tanto & à tali, as Dan. 10.2, 3. and as it might be here, till the forty dayes were expired; beſides, that one or more ſolemne dayes of totall faſting, wherein neither man nor beaſt &c. But why is the beaſt abridged of ſuſtenance? both to teſtify and increaſe the peoples humiliation by their lowings and bellowings. Alexander the great, at the death of his favourite Epheſtion, clipped his horſes and mules haire, and cut them ſhort,Plutarch. in token of his great grief: he pulled down alſo the battlements of the walles, that they might ſeem to mourn with him. So Virgil ſpeaking of the generall grief for Caeſars death ſaith.
Non vlli paſtos illis egêre diebus
Frigida Daphni boves ad flumina,Eclog. 5. nulla nec amnem
Libavit quadrupes, nec graminis attigit herbam.
Let them not feed, nor drink water] But what they get of themſelves without mans care, who is to be wholy intent and taken up in Gods ſervice; and ſo to begin the heavenly life here, the ſweetneſſe whereof makes him forbeare both meate and thirſt. Beſides, they took pride in their palfryes, covering them with purple and rich trappings. See Judg. 8.26. they catered for the fleſh by fatting cattle and other creatures to pleaſe their palate. This they were now forbidden to do by an edict from the king, who intereſſeth himſelf in matters of religion; as did alſo Artexerxes Ezra. 7.26. (for which Ezra ſeeth cauſe to bleſſe God) and Nebuchadnezzar Dan. 3.29. which the ſcripture commendeth, and recordeth as a work of his repentance.
Verſe 8. But let man and beaſt be covered with ſack-loth] Let all beſt meanes be uſed for the humbling of the heart: without which, what is an humbling day but a religious incongruity (ſaith One) and a very high provocation: like Zimri's act when all the Congregation were weeping before the doore of the Tabernacle? The beaſts covered with ſack-cloth were as an houſe hangd with blacks, to move men to mourne the more. Chryſoſtome telles us of a cuſtome in his time, (and it is ſtill in uſe amongſt us) that when great men were buried, their horſes followed the hearſe cloathed in black; as ſeeming to mourne for their maſters. The courſeſt weeds are fitteſt for faſting-dayes: to ſhew that but for ſhame, we would have none, as having forfeited all: and that we look upon our better apparell, but as finer covers of the fouleſt ſhame.
and cry mightily unto God] Cry with a courage; Let the beaſts roare luſtily and rend the clouds as it were with their clamours: want of food will make them do ſo. And as God can ſo ſpeak, as that the bruit beaſts ſhall underſtand him, Ioel. 2.11. Am. 5.8. and 9.4. Iohn. 2. ult. ſo can they, after a ſort, ſo ſpeak or moane,Gnorebh. that he can underſtand them Ioel. 1.20. Hoſ. 2.21. Pſ. 147.9. he heareth the young ravens that cry unto him, though but with a hoarſe and harſh note: whence alſo they have their name in Hebrew. Much more will He heare men that cry unto him, if they cry mightily with intention of ſpirit, and extention or rather contention of ſpeech: if they ſet up their note, as the noiſe of many waters Rev. 19.6. if they thunder and threaten heaven, as Nazianzen ſaith his ſiſter Gorgonia did:Preces fundi. mus, coelum tundimus, miſericordiam extorquemus. Tert. foreign. Jam. 5.16. if they bounce hard at heaven gates, and reſolve to wring mercy from God by an holy violence, as Tertullian ſaith the good people of his time did. The effectual fervent prayer of a righteous man availeth much: but then it muſt be the working, ſtirring, labourfull prayer, as the word ſignifieth; that ſtrives and ſtruggles, and ſtraines every veine in the heart (as Elias ſeemed to do by that poſture in prayer of putting his head betwixt his leggs 1 King. 18.42.) that ſets awork all the faculties of the ſoule, and all the graces of the ſpirit: that ſtirrs up duſt as Jacob did: maketh a man ſweat, as our Saviour; who being in an agonie prayed the more earneſtly Luk. 22.44. not without ſtrong crying and teares, and was heard in that he feared Heb. 5.7. For ſuch a prayer when a man cryes to God foreign mightily or with all his ſtrength, foreign it availeth much, it can do any thing; as Paul uſing the ſame words ſaith, I can do all things through Chriſt who ſtreng theneth me Philip. 4.13.
Yea let them turn every one from his evill way &c.] For elſe Prayer profits not, Humiliation is to no purpoſe without Reformation; Repentance for ſin, without repentance from ſin: foreign.there muſt be fruits meet for repentance, anſwerable to amendment of life, tantamount as repentance, and that weigh juſt as much as it: for, Optima & aptiſſima poenitentia eſt nova vita, ſaith Luther, the beſt and trueſt repentance is a new life: and if gods people will humble themſelves, and pray and ſeek his face, and withall turn from their evill wayes, then he will do much for them 2 Chron. 7.14.
and from the violence that is in their hands] Heb. In the hollow of their hands, where it lay hid as it were, but not from God, who here bids them turn from their wrong-dealing and rapacity. This was their ſpeciall ſin, (ut in magnis imperijs & emporiis magnae ſunt rapinae) therefore are they charged to relinquiſh it. It is a ſpeech, ſaith Mercer, like to that of our Saviour, Go tell my Diſciples and Peter &c. Tell them all, but be ſure you tell Peter. So here: turn from all your evill wayes: but eſpecially from the violence that is in your hands. See Eſ. 59.6. Ezech. 23.27. Pſal. 7.4. The Hebrewes underſtand this text of reſtitution to be made of evillgotten goods, or wrongfully deteined from the right owners. This ſay they, muſt be done: or the party can be no more renewed by repentance, then a man could be legally purified by the waſhing of water, when he continued to hold in his hand an unclean thing. That of Auſtin is well known, The ſin is not remitted, till that which hath bin ill-gotten from another be reſtored. And that of Father Latimer, Non remittitur peccatum niſi reſtituatur ablatum. Aug.Reſtore, or elſe you will cough in hell, and the Devils will laugh at you. Gravell in the kidneys will not grate ſo upon you, as a little guiltineſſe in this kind will do upon your conſciences. The ſame Latimer tells us in a ſermon of his afore K. Edw: 6. that the firſt day that he preached about Reſtitution, there came one and gave him twenty pounds to reſtore: the next time another, and brought him in thirty pounds: another time another gave him two hundred pounds ten ſhillings. The Law for reſtitution ſee Num. 5.6, 7. the party muſt not only confeſſe but reſtore, or he is not a true convert. And this will well appeare when death comes to draw the curtaine, and looke in upon a man. Hence our Henry the 7. in his laſt will and teſtament, after the diſpoſition of his ſoul and body,Speed 995. Turk. hiſt. fol. 767. he willed reſtitution ſhould be made of all ſuch monies as had unjuſtly been levied by his officers. And the like we read of Selymus the grand Signiour in the Turkiſh hiſtory.
Verſe 9. Who can tell if God will turn and repent] This is the ſpeech of one that doubteth, and yet deſpaireth not: like that of David praying for his ſick child, Who can tell whether God will be gratious to me that the child may live 2 Sam. 12.22. We are ſtaggering, ſaith Saint Paul, but not wholy ſticking 2 Cor. 4.8. They that go down to the pit (of deſpaire, as well as of the grave Eſ. 38.18.) cannot hope for thy truth: but are hurried headlong into hell, as the Gergeſites ſwine were into the ſea. The Prophet Jonah was peremptory, that by ſuch a day Niniveh ſhould be deſtroyed: Theſe men therefore had good reaſon to doubt, if not of the pardon of their ſins, yet of the ſaving of their city. All their hope is, that this that Jonah denounced was not Gods abſolute decree, but onelyonly his threatening, and that conditionall too; viz. except they repented. This if they could do, and heartily, they knew not but that mercy might be yet had. Keep hope in heart, or the work will go on heavily Pſal. 43. ult. Hope is the daughter of Faith: but ſuch as is a ſtaff to her aged mother. See the Note on Ioel. 2.14. Of God repenting I have ſpoken elſewhere.
Verſe 10. And God ſaw their works] i. e. He noted and noticed them to others. Or, he ſaw them, that is, he approved of them. Videre Dei, eſt approbare. Let God but ſee Repentance (as a rainbow) appearing in our hearts and lives, and he will never drown us in deſtruction. But unleſſe God ſees turning, he ſees no work in a faſt, ſaith One upon this very Text. God may ſay to impenitent faſters, ſaith Another, as Iſaac did to his father, Behold the fire and wood, but where is the lamb? Or as Jacob did concerning Joſeph, Here's the coat, but where's the child? Get thee behind, ſaid Jehu to the meſſengers, what haſt thou to do with peace? Confeſſions and humiliations are our meſſengers: but if the heart be not broken, if the life be not amended, what peace? The Talmudiſts note here, that God is not ſaid to have ſeen their ſack-cloth and aſhes, but their repentance and works, thoſe fruits of their faith; truth in the inward parts, which God eyeth with ſingular delight Ier. 5.3. as the work of his own ſpirit Eph. 8.9.August. Certum eſt nos facere quod facimus; ſed ille facit ut facimus, and he is pleaſed to call his grace in us, our works, for our incouragement in well-doing: and freely to crown it in us, without any merit on our part.
That they turned from their evill way] To which they were by nature and ill cuſtome ſo wedded and wedged, that they could never have been looſened, but by an extraordinary touch from the hand of heaven. The converſion of a ſinner from the evill of his way is Gods own handy-work Jer. 31.18. 2 Tim. 2.25. Ezech. 6.9. Plato went three times into Sicily to convert Dionyſius the tyrant, and could do no good on him. Polemo, of a drunkard, by hearing Xenocrates, is ſaid to have become a Philoſopher: But what ſaith Ambroſe to him?De Elia & jciun. cap. 12. Si reſipuit à vino &c. If he repented of his drunkenneſſe, yet he continued an Infidel; he was ſtill temulentus ſacrilegio drunk with ſuperſtition: He recovered of one diſeaſe, and died of another, as Benhadad did: he gave but the half turn,Pſal. 9.17. and therefore turned at length, and nevertheleſſe into hell. We conceive better of theſe Ninivites: though fome are of opinion, that their repentance was but fained and forced, as was that of Pharaoh and Ahab, as appeares (ſay they) by the ſequent hiſtory, by their dealing againſt the Jewes, and by Nahum.
and God repented] This was mutatio Rei non Dei, as is above noted.